p 

795 

3951 


Bancroft  Library 
OCl  260922 


QIt?«rrI|  ttt  %  Ittttrb 


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NOT  Mtxitn  mtemntta  Number* 

lolum?  JX,  JnwrtJy  (jpuart^r,  Number  4 


1315 


Quarter 


Ntttrfmt  JTi 


VOLUME  IX 


OCTOBER — NOVEMBER — DECEMBER 


NUMBER  4 


jfrofcurco  bjj  Qlfj*  lountal  of  Attttriran  Ijtatorg  $Ir*00  ut  OSmtttfeft, 
JUtotatta,  fnr  Frank  Allafott  (imaliujfral  (Eotnpatuj,  of  tip 
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($ttart?rlg  SotttotiB,  Four  IBooka  to 
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for 


1315,  bg  Frank  Allab^n  (S?«?alo0tral 


BOARD  OF  EDITORIAL  DIRECTOKS 


EDITOR-IN-CHIEF 
FRANK    ALLABEN 


PRESIDENT 
FBANK    ALLABEN 


GENEALOGICAL    EDITOR 
M.    X.   R.    WASHBUBN 


ASSOCIATE    EDITOR 
FRANCES    M.    SMITH 


SECRETARY 
M.    T.    R.     WASHBURN 


ASSOCIATE  EDITOR 
JOHN  FOWLER  MITCHELL,  JR. 


STEPHEN    FARNUM    PECKHAM 


Publication  Office,  Greenfield,  Indiana:  John  Fowler  Mitchell,  Jr.,  Manager 
Address  all  Communications   to   the    Editorial    and    Subscription    Offices  in  New  York 

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Place  de   la  Constitution 
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Bancroit  Library 


of 


Kotmtal  of  Am*  riratt  iftatorg  b,as  pkaBttr*  itt  rx- 
ita  grateful  appmtatiott  of  th,*  ro-op*ratum  of 
ijottorable  1C.Uraoforo  |Iriitr£,form?rlg  ify?  (iownior 
?xtro,  tn  prowtoutg  for  r*  proburtton  in  tJ|ta  jNttm- 
of  tlj?  Jiagazttt?  tly?  t  ngrantngB  of  tlye  ^pattiah,  Jlta- 
Btotta  of  JN^ui  iifextro,  mtb  al0o  tiy?  ?«0ram«oja  of  tljerunoufl 
hook  ow  N^m  iM?xtro  rortifrn  bg  2jouia  3CB33JI  of  Jfrattr* 


^    THE  CHURCH  OF  SAN  MIGUEL  IN  SANTA  Ffi,  NEW 
MEXICO,   SAID  TO  BE  THE  OLDEST  CHURCH 
NOW  STANDING  IN  THE  UNITED  STATES.    THIS 
PICTURE  SHOWS  THE  CHURCH  AS  IT  APPEARED  BEFORE 
1872,  WHEN  ITS  FURTHER  INJURY  BY  A  STORM  NECESSI- 
TATED RESTORATION.     IT  WAS  BUILT  ABOUT  1605,  EX- 
PRESSLY FOR  THE  INDIANS  ......................  Front  Cover 

;  THE  OLD  CATHEDRAL  OF  ST.  FRANCIS,  SANTA  Ffi. 
BUILT  IN  1713  ON  THE  SITE  OF  THE  FIRST  PARISH 
CHURCH  OF  THE  CITY,  ERECTED  ABOUT  1627  BY  FATHER 
ALONZO  DE  BENAVIDES.  THE  CORNER-STONE  OF  THE 
PRESENT  CATHEDRAL  WAS  LAID  BY  BISHOP  LAMY  IN  1869  497 
THE  GREAT  CHURCH  AT  SANTA  CRUZ,  NEW 
MEXICO.  THE  ORIGINAL  CHURCH  WAS  BUILT  IN 
1695,  AND  THE  PRESENT  ONE  WAS  PROBABLY  FINISHED 

[487] 


THE  JOURNAL  OF  AMERICAN  HISTORY 

IN  1733.  IT  Is  SAID  To  BE  THE  LARGEST  IN  NEW 
MEXICO,  AND  CONTAINS  VERY  INTERESTING  EXAMPLES 
OF  BOTH  SPANISH  AND  MEXICAN  ART  OF  THE  SEVEN- 
TEENTH CENTURY 500 

^,  INTERIOR  OF  THE  CHURCH  AT  SANTA  CRUZ 501 

RUINS  OF  THE  JEMEZ  MISSION.  JEMEZ  WAS  VISITED 
IN  1541  BY  CAPTAIN  FRANCISCO  DE  BARRIO-NUEVO,  AN 
OFFICER  OF  CORONADO'S  ARMY.  THE  MISSION  WAS 
FOUNDED  ABOUT  1598.  DURING  THE  INDIAN  UPRISING 
OF  1680  ONE  OF  THE  FRANCISCAN  PRIESTS  AT  JEMEZ 
WAS  KILLED  BY  AN  ARROW,  WHILE  MINISTERING  AT 
THE  ALTAR 504 

THE  CHURCH  AND  FRANCISCAN  MONASTERY 
AT  ACOMA,  NEW  MEXICO.  BELIEVED  BY  SOME 
HISTORIANS  To  BE  THE  ORIGINAL  STRUCTURE,  BUILT 
ABOUT  1629  BY  FRIAR  JUAN  RAMIREZ,  BUT  BY  OTHERS 
THOUGHT  To  HAVE  BEEN  ERECTED  AT  A  LATER  PERIOD  505 

INTERIOR  OF  THE  OLD  CHURCH  AT  ACOMA 508 

MISSION   CHURCH,    LAS   TRAMPAS,    RIO   ARRIBO 

COUNTY,  NEW  MEXICO   509 

ST.  AUGUSTINE'S  CHURCH,  ISLET  A,  NEW  MEXICO. 
REBUILT  IN  THE  LAST  DECADE  OF  THE  SEVENTEENTH 
CENTURY  ON  THE  RUINS  OF  THE  FIRST  CHURCH,  ERECTED 
BY  1629 512 

SPANISH  MISSION  CHURCHES  OF  NEW  MEXICO— 
L.  Bradford  Prince,  LL.D.,  President,  The  Historical  So- 
ciety of  New  Mexico,  and  the  Society  for  the  Preservation 
of  Spanish  Antiquities ;  Vice-President,  The  National  His- 
torical Society;  Former  Governor  and  Chief  Justice  of 
New  Mexico 513 

OLD  MISSION  CHURCHES  AND  RUINS  AT  PECOS, 
NEW  MEXICO,  AS  THEY  APPEARED  IN  1846. 
PECOS  WAS  VISITED  BY  CORONADO  IN  1540.  THE  FIRST 

[488] 


TABLE  OF  CONTENTS. 

CHURCH  WAS  BUILT  IN  1598  BY  DON  JUAN  DE  ONATE, 
GOVERNOR  AND  CAPTAIN-GENERAL  OF  NEW  MEXICO.  IN 
THE  REVOLUTION  OF  1680  THE  MISSION  WAS  DESTROYED 
AND  THE  PRIEST  IN  CHARGE,  PADRE  FERNANDO  DE  VEL- 
ASCO,  MURDERED  BY  THE  INDIANS.  AFTER  THE  RE-CON- 
QUEST OF  NEW  MEXICO  IN  1692-1694  BY  GOVERNOR 
DIEGO  DE  VARGAS  THE  MISSION  WAS  RESTORED  AND  THE 
CHURCH  REBUILT 521 

"OUR  LADY  OF  LIGHT."  THIS  REPRESENTATION,  CARVED 
IN  HIGH  RELIEF  ON  A  WOODEN  SLAB,  WAS  BROUGHT  TO 
JEMEZ,  NEW  MEXICO,  BY  THE  THIRTEEN  REMAINING 
INHABITANTS  OF  PECOS  WHO  MIGRATED  TO  JEMEZ  IN 
1840.  THE  MISSION  AT  PECOS  WAS  FOUNDED  SOON  AFTER 
1598.  THIS  ANCIENT  PICTURE  REMAINED  IN  THE  POS- 
SESSION OF  AGUSTIN  PECO,  THE  LAST  SURVIVOR  OF  THE 
THIRTEEN,  UNTIL  1882,  WHEN  IT  WAS  OBTAINED  BY  L. 
BRADFORD  PRINCE,  LATER  GOVERNOR  OF  NEW  MEXICO.  . .  524 

THE  ANCIENT  BELL  OF  SAN  MIGUEL,  IN  SANTA 
F£.  CAST  IN  SPAIN  IN  1356  FROM  GOLD  AND  SILVER 
AND  JEWELRY  OFFERED  BY  THE  PEOPLE  FOR  A  BELL  To 
BE  DEDICATED  TO  SAINT  JOSEPH,  AS  A  GAUGE  OF  THEIR 
CONFIDENCE  IN  His  PRAYERS  FOR  THEIR  VICTORY  OVER 
THE  MOORS,  BROUGHT  TO  AMERICA  IN  THE  SEVEN- 
TEENTH CENTURY  BY  NICOLAS  ORTIZ  NINO  LADRON  DE 
GUEVARA,  WHO  WAS  ASSOCIATED  WITH  DE  VARGAS  IN 
THE  RE-CONQUEST  OF  NEW  MEXICO  IN  1692,  THIS  HIS- 
TORIC BELL  NOW  HANGS  IN  WHAT  Is  THOUGHT  To  BE 
THE  OLDEST  CHURCH  STANDING  IN  THE  UNITED  STATES  525 

INTERIOR  OF  THE  CHURCH  OF  SAN  MIGUEL, 
SANTA  Ffi.  SHOWING  THE  GALLERY  AND  CARVED 
Vigas,  OR  ROUND  TIMBERS  OF  EQUAL  SIZE 528 

ST.  JOSEPH'S  CHURCH,  LAGUNA,  NEW  MEXICO, 
BUILT  IN  1699.  OVER  THE  ALTAR  Is  A  PICTURE  OF  ST. 
JOSEPH,  PAINTED  ON  ELK  SKIN,  PROBABLY  THE  LARGEST 
PAINTING  ON  SKIN  IN  THE  WORLD 529 

[489] 


THE  JOURNAL  OF  AMERICAN  HISTORY 

THE  SANTUARIO  OF  CHIMAYO,  NEW  MEXICO. 
CHIMAYO,  FROM  TIME  IMMEMORIAL,,  HAS  BEEN  FAMED 
FOR  THE  HEALTH-GIVING  PROPERTIES  OF  ITS  SOIL,  AND 
THE  CHURCH  WAS  BUILT  IN  1816  THAT  HERE  MIGHT 
BE  A  SPECIAL  SHRINE  FOR  WORSHIP  AND  THANKSGIVING  532 

INTERIOR  OF  THE  SANTUARIO  OF  CHIMAYO 533 

THE  ROSARIO  CHAPEL,  SANTA  Ffi.    ERECTED  IN  1807 

ON  THE  SlTE  OF  THE  ORIGINAL  CHAPEL,  BUILT  IN    1692, 

BY  DON  DIEGO  DE  VARGAS,  IN  FULFILMENT  OF  A  Vow  To 
FOUND  HERE  A  CHAPEL  AND  To  INSTITUTE  AN  ANNUAL 
MEMORIAL  PROCESSION,  STILL  MADE,  IN  THANKSGIVING 
FOR  DIVINE  FAVOR  SHOWN  IN  THE  RE-CONQUEST  OF  NEW 
MEXICO  AFTER  THE  REVOLUTION  OF  l68o 536 

MISSION  CHURCH  OF  SAN  LORENZO,  PICURIS, 
NEW  MEXICO.  PICURIS  Is  THE  LEAST  MODERNIZED  OF 
THE  NEW  MEXICO  PUEBLOS.  THE  MISSION  WAS 
FOUNDED,  JOINTLY  WITH  THAT  OF  TAGS,  IN  1598,  BY 
DON  JUAN  DE  ONATE,  GOVERNOR  AND  CAPTAIN-GENERAL 
OF  NEW  MEXICO.  IN  THE  INDIAN  UPRISING  OF  1680, 
THE  PRIEST,  PADRE  MATIAS  RENDON,  WAS  KILLED,  AND 
THE  CHURCH  BURNED.  THE  PRESENT  CHURCH  WAS 
BUILT  AFTER  THE  RE-CONQUEST,  WHICH  BEGAN  IN  1692  545 

RUINS  OF  THE  MISSION  AT  CUARA,  NEW  MEXICO. 
BUILT   PROBABLY   IN    1629,    BY   PADRE   ACEVEDO,    AND 
DESTROYED  BY  THE  APACHES  IN  1676 548 

WHAT  IS  LEFT  OF  THE  MISSION  AT  CUARA 

CHURCH  OF  TOM£,  NEW  MEXICO 552 

THE  CHURCH  OF  RANCHOS  DE  TAOS,  NEW 
MEXICO.  BUILT  PROBABLY  IN  1772,  THIS  "Is  ONE  OF 
THE  FINEST  SPECIMENS  STILL  STANDING  OF  THE  EARLY 
NEW  MEXICAN  CHURCH  ARCHITECTURE" 553 

CHURCH  OF  OUR  LADY  OF  GUADALUPE,  SANTA 
Ffi,  AS  IT  APPEARED  IN  1880.  THE  DATE  OF 

[490] 


TABLE  OF  CONTENTS. 

ERECTION  Is  UNCERTAIN,  BUT  IT  WAS  SOMETIME  AFTER 
THE  RE-CONQUEST  OF  NEW  MEXICO  IN  1692,  WHILE  THE 
ORIGINAL  CHURCH  Is  THOUGHT  To  HAVE  BEEN  BUILT 
ABOUT  1640 556 

THE  CHURCH  OF  SAN  BUENAVENTURA,  IN  THE 
PUEBLO  OF  COCHITI,  NEW  MEXICO.  REBUILT  IN 
1694  ON  THE  SITE  OF  THE  EARLIER  CHURCH,  RUINED  IN 
THE  REVOLUTION  OF  1680 557 

CHURCH  OF  THE  PUEBLO  OF  SAN  FELIPE,  NEW 
MEXICO.  THE  MISSION  WAS  FOUNDED  IN  1598,  BUT 
THE  FIRST  CHURCH  WAS  DESTROYED  IN  1680.  SOON 
AFTER  1693  IT  WAS  REBUILT  AND  THE  RUINS  OF  THIS 
STRUCTURE  MAY  BE  SEEN  TODAY.  THE  PRESENT 
CHURCH,  SHOWN  IN  THE  PICTURE,  WAS  ERECTED  ON 
ANOTHER  SITE,  EARLY  IN  THE  EIGHTEENTH  CENTURY.  .  560 

THE  ANCIENT  CARVED  DOOR  OF  THE  MISSION 
CHURCH  OF  SANTO  DOMINGO,  NEW  MEXICO. 
THE  MISSION  WAS  FOUNDED  ABOUT  1598,  AND  THE  FIRST 
CHURCH  WAS  BUILT  IN  1607  BY  PADRE  JUAN  DE  ESCA- 
LONA.  THREE  PRIESTS  WERE  HERE  MASSACRED  IN  1680, 
BUT  THE  INDIANS  DID  NOT  DEMOLISH  THE  CHURCH. 
THIS  PICTURE  WAS  MADE  IN  1880  BEFORE  THE  DESTRUC- 
TION OF  THIS  ANCIENT  EDIFICE  BY  THE  FLOODING  OF 
THE  Rio  GRANDE.  THE  FIGURE  Is  THAT  OF  A.  F.  BANDE- 
LIER,  THE  ARCHAEOLOGIST,  WHO  Is  SEEN  EXAMINING 
THE  WONDERFUL  HERALDIC  CARVINGS 560 

PRICE  COAT-OF-ARMS  562 

CHAUMIfiRE  DU  PRAIRIE.  THE  CHARMING  STORY  OF 
AN  IDEAL  HOME  IN  KENTUCKY,  RECALLING  THE  GENIAL 
HOSPITALITY,  SCHOLARLY  TASTES,  AND  GRACIOUS  NEIGH- 
BORLINESS  WHICH  WERE  THE  FINE  FLAVOR  OF  AMERI- 
CAN GENTLEHOOD  A  HUNDRED  YEARS  AGO — Mrs.  Ida 
Withers  Harrison  563 

GORDON  COAT-OF-ARMS 574 

[49i] 


THE  JOURNAL  OF  AMERICAN  HISTORY 

THE  FAMOUS  OLD  OCTAGON  HOUSE  IN  WASHING- 
TON—Jean  Cabell  O'Neill  575 

WHERE  THE  TREATY  OF  GHENT  WAS  RATIFIED. 
THE  OCTAGON  HOUSE  IN  WASHINGTON  WHERE  PRESI- 
DENT MADISON  RESIDED  AFTER  THE  WHITE  HOUSE  HAD 
BEEN  DESTROYED  BY  THE  BRITISH  IN  THE  WAR  OF  1812.  577 

AN  ANCIENT  TORREON  IN  NEW  MEXICO.  THESE 
ROUND  TOWERS  WERE  BUILT  BY  THE  SPANISH  COLONISTS 
AS  LOOK-OUTS  AND  REFUGES  IN  THEIR  WARFARE  WITH 
THE  INDIANS  580 

TITLE-PAGE  OF  A  FANTASTIC  BOOK,  NOW  VERY 
RARE,  ON  NEW  MEXICO,  WRITTEN  IN  1784  BY 
THE  PRINCE  WHO  LATER  SUCCEEDED  TO  THE 
THRONE  OF  FRANCE  AS  LOUIS  XVIII,  HIS 
NOM-DE-PLUME  HERE  BEING  AS  OF  A  NEW 
MEXICAN  VICEROY 581 

A  CHILEAN  MONSTER  AS  PICTURED  IN  LOUIS  THE 
EIGHTEENTH'S  IMAGINARY  DESCRIPTION  OF 
NEW    MEXICO.      THE    HABITAT    OF    THIS    "MALE 
HARPY"  HE  PLACES  IN  CHILE,  NEAR  SANTA  FE". 584 

FEMALE  AMPHIBIOUS  MONSTER.     FROM  Louis  THE 

EIGHTEENTH'S  BOOK  ON  NEW  MEXICO 585 

THE  FIRST   OFFICE  OF  THE   E.   I.   DU   PONT   DE 

NEMOURS  COMPANY    588 

ANOTHER  VIEW  OF  THE   DU   PONT   OFFICE  OF 

MORE  THAN  A  HUNDRED  YEARS  AGO 589 

PIERRE  SAMUEL  DU  PONT  DE  NEMOURS,  WHO, 
WITH  HIS  SON,  ELEUTHERE  IRfiNfiE  DU  PONT 
DE  NEMOURS,  CAME  TO  AMERICA  IN  1800, 
THUS  BECOMING  THE  FOUNDER,  IN  THE 
UNITED  STATES,  OF  THE  FAMILY  WHICH,  IN 
ITS  INDUSTRIAL  AND  SCIENTIFIC  ACTIVITIES, 
HAS  GIVEN  PATRIOTIC  SERVICE  TO  THE  NA- 
TION FOR  MORE  THAN  ONE  HUNDRED  YEARS  592 

[492] 


TABLE  OF  CONTENTS. 

IN  THE  SERVICE  OF  THE  REPUBLIC.  CHRONICLES  OF 
A  GREAT  INDUSTRY,  FOUNDED  IN  1802  UNDER  THE 
AUSPICES  OF  THOMAS  JEFFERSON,  JOHN  HANCOCK,  AND 
JOHN  MASON.  How  THE  Du  FONTS  SERVED  AMERICA 

IN   THE   WAR  OF    l8l2,   THE   ClVIL   WAR,   AND   OUR   WAR 

WITH  SPAIN.  THE  Du  PONT  POWDER  WAGON  AND  How 
IT  HELPED  WIN  PERRY'S  VICTORY.  THE  PRINCIPLE  OF 
"NOBLESSE  OBLIGE"  BROUGHT  INTO  BUSINESS  AS  A  BASIC 
IDEAL.  PATRIOTISM,  ACHIEVEMENT,  AND  RESOURCES 
WHICH  HAVE  BEEN  AT  THE  COMMAND  OF  THE  UNITED 
STATES  FOR  ONE  HUNDRED  AND  THIRTEEN  YEARS,  AND 
WHICH  ARE  READY  TO-DAY — OR  TO-MORROW — FOR  THE 
NEEDS  OF  THE  NATION  IN  PEACE  AND  IN  WAR — Mabel 
Thacher  Rosemary  Washburn  593 

THE  DU  PONT  POWDER  WAGON  AND  HOW  IT 
HELPED  WIN  PERRY'S  VICTORY— Mabel  Thacher 
Rosemary  Washburn  598 

AMERICAN  SOLDIERS  GUARDING  THE  DU  PONT 

POWDER  WORKS  DURING  THE  WAR  OF  1812. .       601 

AN  OLD  ADVERTISEMENT  OF  DU  PONT  GUN- 
POWDER    601 

THE  DU  PONT  WAGON  CARRYING  POWDER  TO 
PERRY  IN  1813.  WITH  THIS  POWDER  COMMODORE 
PERRY  WON  THE  GREAT  VICTORY  ON  LAKE  ERIE,  WHICH 
MADE  THE  MIDDLE  WEST  PART  OF  THE  UNITED  STATES 
INSTEAD  OF  BRITISH  TERRITORY  OR  AN  INDIAN  BUFFER 
STATE.  FROM  THE  PAINTING  BY  HOWARD  PYLE,  DONE  IN 
FLORENCE  IN  191 1 604 

AN  OLD  DU  PONT  POWDER  WAGON.    IT  WAS  IN  USE 

UNTIL    1889 605 

THE  FIRST  DU  PONT  POWDER  MILL.  BUILT  IN  1802  IN 

DELAWARE,  ON  THE  BRANDYWINE 608 

THE  SECOND  DU  PONT  POWDER  MILL.  BUILT  EARLY 

IN  THE  NINETEENTH  CENTURY 609 

[493] 


THE  JOURNAL  OF  AMERICAN  HISTORY 

A  LETTER  FROM  THOMAS  JEFFERSON  TO  ELEU- 

THERE  IRfiNfiE  DU  PONT  DE  NEMOURS 612 

A  LETTER  WRITTEN  IN  1810  BY  JOHN  HANCOCK 

TO  THE  DU  PONT  COMPANY 613 

THE  OLD  CHAIR  OF  ELEUTHERE  IRfiNfiE  DU 
PONT  DE  NEMOURS,  FOUNDER  OF  THE  COM- 
PANY. IT  Is  STILL  USED  IN  THE  OFFICE  OF  THE  COM- 
PANY'S PRESIDENT 616 

PERSONAL  RECOLLECTIONS  OF  DOLLY  MADISON 
AND  A  PLEA  FOR  NATIONAL  RECOGNITION  OF 
HER  SERVICES  TO  THE  NATION  IN  THE  WAR 
OF  1812.  BY  A  VENERABLE  DESCENDANT  OF  DISTIN- 
GUISHED VIRGINIA  ANCESTRY,,  FRIEND  OF  MANY  OF  THE 
"FIRST  LADIES  OF  THE  LAND/'  WHO  DIED  IN  WASH- 
INGTON ON  FEBRUARY  2,^1915,  AGED  EIGHTY-FIVE.  SHE 
WAS  THE  COUSIN  OF  MRS.  MADISON,  AND  IT  WAS  FAIR 
MISTRESS  DOLLY  WHO  INTRODUCED  HER  TO  HER  FUTURE 
HUSBAND,  CAPTAIN  NICHOLAS  BIDDLE  VAN  ZANDT,  OF 
THE  UNITED  STATES  NAVY.  THIS  REMINISCENCE  WAS 
DICTATED  BY  MRS.  VAN  ZANDT  A  FEW  WEEKS  BEFORE 
HER  DEATH,  TO  HER  DAUGHTER,  MRS.  JEAN  CABELL 
O'NEILL 622 

WHERE  MISTRESS  DOLLY  MADISON  DIED— HER 
WASHINGTON  HOME  FOR  NINE  YEARS.  SITU- 
ATED ON  THE  CORNER  OF  H  STREET  AND  LA  FAYETTE 
PLACE,  FACING  THE  WHITE  HOUSE,  IT  Is  Now  OCCU- 
PIED BY  THE  COSMOS  CLUB 625 

MISSION  CHURCH  AT  SANTA  ANA,  NEW  MEXICO. 
THE  FIRST  CHURCH  Is  BELIEVED  To  HAVE  BEEN 
ERECTED  SOON  AFTER  1598.  IT  WAS  DESTROYED  IN  1680 
BY  THE  INDIANS  AND  REBUILT  IN  THE  LAST  DECADE  OF 
THE  SEVENTEENTH  CENTURY 628 

MISSION  CHURCH  AT  NAMBfi.  ONE  OF  THE  EARLIEST 
OF  THE  FRANCISCAN  MISSIONS  IN  NEW  MEXICO  AFTER 

[494] 


TABLE  OF  CONTENTS. 

THE  COUNTRY  WAS  COLONIZED  IN  1598  WAS  AT  NAMBE. 
THE  MISSION  PRIEST,  PADRE  TOMAS  DE  TORRES,  WAS 
KILLED  BY  THE  SAVAGES  IN  1680,  AND  THE  CHURCH  DE- 
STROYED. THE  CHURCH  WAS  RESTORED  ABOUT  1695,  AND 
AGAIN  REBUILT  IN  1729  BY  DON  JUAN  DOMINGO  DE  Bus- 
TAMENTE,  GOVERNOR  AND  CAPTAIN-GENERAL  OF  NEW 
MEXICO.  IT  WAS  DESTROYED  IN  OUR  OWN  TIMES  IN  A 
MISGUIDED  ATTEMPT  TO  MODERNIZE  THE  ANCIENT 
EDIFICE 629 

CARVED  VIGA  IN  THE  OLD  CHURCH  AT  SAN  JUAN, 
NEW  MEXICO.  THE  VIGAS,  OR  CROSS-TIMBERS  OF  THE 
ROOF,  ARE  CHARACTERISTIC  OF  THE  MISSION  CHURCHES 
OF  NEW  MEXICO 632 

CHURCH  OF  SAN  FELIPE,  OLD  ALBUQUERQUE, 
NEW  MEXICO.  BUILT  ABOUT  1706.  As  IT  WAS 
BEFORE  RESTORATION  AND  CHANGES  ABOUT  FORTY  YEARS 
AGO 632 

RUINS  OF  THE  MISSION  CHURCH  OF  SANTA 
CLARA.  THE  ORIGINAL  CHURCH  WAS  BUILT  BY 
FATHER  BENAVIDES  IN  1629.  DESTROYED  IN  THE  1680 
REVOLUTION,  IT  WAS  BUILT  ANEW  BY  GOVERNOR  DE 
VARGAS  SOON  AFTER  THE  RE-CONQUEST  OF  NEW  MEXICO. 
DURING  AN  ATTEMPT  IN  RECENT  TIMES  To  MODERNIZE 
IT,  THE  OLD  MISSION  FELL  CRASHING  TO  THE  GROUND.  .  633 

DOOR  OF  THE  OLD  CHURCH  AT  SANTA  CLARA. ...       633 

RUINED  CHURCH  AT  ZUftI,  NEW  MEXICO 636 

FRONT  VIEW  OF  THE  CHURCH  AT  COCHITi 636 

RUINS    OF    THE    CHURCH,    TAOS    PUEBLO,    NEW 

MEXICO 637 

RUINS  OF  THE  MISSION  OF  SAN  GREGORIO,  AT 
AB6,  NEW  MEXICO.  THE  GREAT  CHURCH  OF  ABO 
WAS  BUILT  ABOUT  1629,  BY  FATHER  ACEVEDO.  IT  WAS 

DESTROYED  ABOUT  1678 637 

[495] 


THE  JOURNAL  OF  AMERICAN  HISTORY 

THE  CHURCH  AT  ARROYO  HONDO,  TAGS  COUNTY, 
NEW  MEXICO.  THE  MISSION  WAS  FOUNDED  ABOUT 
1598.  IN  1680  THE  FRANCISCAN  PRIEST  IN  CHARGE  AND 
His  ASSISTANT,  A  LAY-BROTHER,  WAS  SLAIN  BY  THE 
SAVAGES,  AS  WERE  NEARLY  ALL  THE  SPANIARDS  IN  THE 
LOCALITY.  THE  CHURCH  WAS  PARTLY  DESTROYED 
DURING  OUR  MEXICAN  WAR.  A  NEW  CHURCH  WAS 
ERECTED  IN  1914  ON  THE  SITE  OF  THIS  ANCIENT  STRUC- 
TURE    640 


[496] 


INTERIOR    OF   THE    CHURCH    AT    SANTA    CRUZ 


INTERIOR    OP    THE    OLD    CHURCH   AT    ACOMA 


MISSION     CHURCH,     LAS     TRAMPAS,     RIO     ARRIBO 
COUNTY,    NEW    MEXICO 


HiBHtfltt 


BY 

L.  BRADFORD  PRINCE,  LL.  D. 

President,  The  Historical  Society  oi  New  Mexico,  and  the  Society  for 

the   Preservation  of   Spanish  Antiquities;  Vice-President, 

The  National  Historical  Society;  Former  Governor 

and  Chief  Justice  of  New  Mexico. 

HERE  is  no  series  of  structures  in  the  United  States 
that  possesses  such  interest  as  the  old  Missions  of 
California.  Whether  intact,  or  partially  restored,  or 
in  ruins,  they  have  an  attraction  and  a  charm  that  are 
unequalled. 

There  are  various  reasons  for  this.  In  the  first 
place  our  country  is  so  comparatively  new,  that  anything  that  has  a 
flavor  of  antiquity  is  attractive  in  itself.  Especially  is  this  so,  if  in 
its  architecture  and  general  arrangement  it  differs  widely  from  that 
to  which  the  average  American  is  accustomed  in  his  home.  The  fact 
that  there  is  a  chain  of  these  structures,  various  in  size  and  form  and 
style,  yet  all  parts  of  one  comprehensive  plan,  multiplies  the  interest. 
The  story  of  their  inception,  of  the  noble  plan  and  the  vigorous  reali- 
zation of  his  ideal  by  the  untiring  and  self  sacrificing  Serra  ;  of  their 
almost  miraculous  success  and  prosperity,  and  then  of  their  equally 
rapid  fall  and  destruction,  all  these  things  appeal  to  everyone  who 
has  human  sympathies  and  aspirations  and  enthusiasm.  They  make 
our  quieter  life  seem  tame  and  uneventful,  and  they  have  presented  a 
field  to  poet  and  novelist  and  painter  which  has  brought  forth  some 
of  our  choicest  productions  in  literature  and  art. 

So  these  old  Missions  have  become  the  Mecca  of  thousands  and 
tens  of  thousands  of  tourists,  and  there  can  be  no  doubt  that  their 
very  existence,  standing  as  monuments  to  zeal  and  self-sacrifice,  and 
preaching  a  never  ending  sermon  of  love  and  devotion  and  conse- 
cration to  God  and  humanity,  has  been  a  continual  influence  for  good, 
and  helped  to  weaken  the  widespread  spirit  of  selfishness  and  com- 

[513] 


THE  JOURNAL  OF  AMERICAN  HISTORY 

mercialism.  The  whole  story  is  inspiring,  and  God  forbid  that  any 
one  should  even  by  comparison  detract  from  its  beauty  and  influence. 

We  see  a  vast  country  favored  above  all  others  by  nature  in 
climate  and  resources,  thinly  settled  by  wandering  tribes,  who  lived  as 
their  fathers  had  lived  generations  before.  Though  on  the  coast  of 
Earth's  greatest  ocean,  its  people  knew  nothing  of  the  world  beyond 
the  limitations  of  their  frail  canoes,  and  the  world  knew  as  little  of 
them. 

The  white  man  had  come  from  afar,  almost  three  centuries  before, 
and  the  Spaniard  had  settled  to  the  south  and  the  Russian  to  the  north ; 
but  this  fairest  spot  in  the  New  Continent  had  only  been  glanced  at 
by  the  venturesome  navigator  and  explorer.  For  generations  the  light 
of  the  Gospel  had  been  brought  to  Lower  California  and  Sonora  on 
the  south  by  the  Jesuit  Fathers,  and  to  New  Mexico  on  the  east  by 
the  zealous  Franciscans,  but  Alta  California,  far  richer  than  either, 
was  ignored. 

The  Russian  had  journeyed  southward  from  Alaska  to  the  Bay  of 
San  Francisco,  and  held  the  services  of  the  Greek  Church  there;  but 
he  had  not  remained.  Even  before  that,  Sir  Francis  Drake  had  an- 
chored by  the  shore  and  set  up  an  English  standard,  and  his  Chaplain 
read  the  first  service  of  the  English  Church  on  the  Pacific  Coast 
under  its  shadow ;  but  he  sailed  away  and  was  forgotten. 

Years  passed,  until,  in  1767,  the  Jesuits  were  expelled  from  the 
Spanish  possessions,  and  the  Franciscans  were  placed  in  charge  of  all 
their  Missions  in  California  and  Northern  Mexico.  They  were  full 
of  missionary  zeal,  and  to  lead  their  work  came  Father  Junipero  Serra, 
who  was  not  satisfied  simply  to  continue  the  old  work  on  the  lower 
peninsular,  but  looked  beyond  to  the  region  on  the  north,  to  Alta 
California,  and  determined  to  Christianize  its  people.  At  last  the  hour 
and  the  man  had  come ! 

This  is  no  place  to  tell  of  his  efforts  and  his  success.  With  the 
strong  will  and  practical  ability  of  Galvez,  the  Visitador  General  of 
New  Spain,  to  aid  the  marvelous  zeal  and  enthusiasm  of  Father  Ju- 
nipero, the  latter  performed  the  work  of  a  century  in  a  few  short 
years. 

The  plan  projected  was  to  establish  a  line  of  missions  all  the  way 
from  San  Diego  in  the  south  to  Monterey  and  San  Francisco  in  the 
north,  each  near  to  the  sea,  yet  out  of  gunshot  from  national  enemies 
or  the  buccaneers  of  the  day ;  near  enough  to  each  other  to  be  a  support 
and  a  solace,  but  not  so  near  as  to  cause  over-lapping  of  activities. 

The  missionaries  came  by  sea  and  land.  King  Charles  the  Third 
of  Spain  was  interested  in  the  work,  and  sufficient  troops  were  sent 

[SHI 


SPANISH  MISSION  CHURCHES  OF  NEW  MEXICO 

to  offer  protection.  Three  ships  were  sent  from  different  ports  of 
western  Mexico,  and  two  safely  anchored  in  the  beautiful  Bay  of  San 
Diego,  where  the  soldiers,  after  a  march  of  two  months,  were  rejoiced 
to  find  them.  The  second  division  of  the  little  army,  with  the  Royal 
Governor  of  California  and  Serra  himself,  arrived  on  July  ist,  and 
on  the  1 6th,  with  a  full  ceremonial  both  of  Church  and  State,  a  great 
Cross  was  erected,  the  Royal  Standard  was  planted  and  its  banner 
unfurled,  Mass  was  celebrated  and  firearms  discharged,  and  the  Mis- 
sion of  San  Diego  was  established. 

The  work  went  bravely  on  in  spite  of  innumerable  trials  and 
obstacles.  The  next  year  the  Mission  of  San  Carlos  Borromeo  was 
founded,  and  two  more  in  1771.  Before  the  end  of  the  century  there 
were  eighteen  in  all,  of  which  San  Luis  Rey  was  last.  In  the  first  ten 
years  the  Franciscans  claimed  three  thousand  native  Indians  as  con- 
verts, and  in  1800  this  number  had  increased  to  ten  thousand,  under 
about  forty  priests  of  the  Seraphic  Order. 

Father  Junipero  did  not  live  to  see  all  this  accomplished,  but 
succumbed  to  his  untiring  labors  in  1784,  and  was  buried,  as  he  desired, 
in  his  beloved  mission  of  San  Carlos.  But  his  spirit  survived  and  con- 
trolled and  vivified  the  work. 

The  list  of  the  whole  chain  of  California  Missions,  including  the 
three  established  after  the  year  1800,  with  their  dates,  is  as  follows: 

San  Diego,  July  16,  1769. 

San  Carlos  Borromeo,  June  3,  1770. 

San  Antonio  de  Padua,  July  14,  1771. 

San  Gabriel  Arcangel,  September  8,  1771. 

San  Luis  Obispo,  September  I,  1772. 

San  Francisco  de  Asis,  October  9,  1776. 

San  Juan  Capistrano,  November  i,  1776. 

Santa  Clara,  January  12,  1777. 

San  Buenaventura,  March  29,  1783. 

Santa  Barbara,  December  15,  1786. 

La  Purisima  Concepcion,  December  8,  1787* 

Santa  Cruz,  August  28,  1791. 

La  Soledad,  October  9,  1791. 

San  Jose,  June  n,  1797. 

San  Juan  Bautista,  June  24,  1797. 

San  Miguel  Arcangel,  July  25,  1797. 

San  Fernando  Rey,  September  8,  1797. 

San  Luis  Rey,  June  13,  1798. 

Santa  Inez,  September  17,  1804. 


THE  JOURNAL  OF  AMERICAN  HISTORY 

San  Rafael  Arcangel,  December  17,  1817. 
San  Francisco  Solano,  July  4,  1823. 

The  last  was  established  just  as  the  days  of  prosperity  of  all, 
were  to  end.  As  long  as  Spanish  authority  continued,  the  Missions 
were  protected  and  fostered.  With  Mexican  independence  this  was 
reversed,  and  decay  and  disintegration  followed. 

Some  of  the  structures  are  in  ruins,  others  have  been  most  care- 
fully repaired  and  preserved,  others  have  been  "restored"  or  "mod- 
ernized" almost  beyond  recognition,  but  all  have  an  undying  interest 
as  monuments  to  the  zeal  and  energy  of  their  founders  and  builders. 

I  have  dwelt  thus  long  on  the  Missions  of  California  because  in 
a  comparison  between  them  and  those  of  New  Mexico,  I  wished  to 
detract  in  no  way  from  the  great  interest  that  attaches  to  that  remark- 
able chain  of  structures,  or  from  the  glory  and  admiration  which  are 
so  justly  due  to  their  builders.  Fortunately,  there  can  be  no  rivalry 
between  the  achievements  of  the  early  missionaries  in  the  two  fields, 
for  all  were  of  the  same  Order  of  St.  Francis,  and  displayed  the  same 
heroic  self-sacrifice,  and  each  field  has  its  list  of  martyrs  who  gave 
their  lives  for  their  Christian  faith. 

But  we  are  dealing  simply  with  the  material  structures  which  they 
built,  many  of  which  remain  to-day,  some  intact  and  some  in  ruins,  as 
their  monuments;  and  with  the  interest  which  the  ordinary  traveler 
or  tourist  finds  in  what  is  still  to  be  seen  of  their  work. 

The  claim  of  New  Mexico  to  superiority  in  this  view  of  the  sub- 
ject is  based  firstly  on  the  far  greater  antiquity  of  its  Mission 
Churches,  and  secondly  on  the  greater  variety  in  the  history  which 
they  have  experienced. 

The  first  Mission  Church  in  California  was  built  in  1769 — while 
nearly  all  of  the  original  missions  in  New  Mexico  were  established  a 
century  and  a  half  before  that  time,  and  several  of  them  one  hundred 
and  seventy  years  before.  One  whole  chain  of  churches,  those  in 
the  Salinas  Valley,  whose  ruins  are  today  the  most  interesting  of  any 
in  New  Mexico,  had  been  built,  and  had  done  their  Christian  service 
to  generations  of  Indians,  and  were  deserted  and  destroyed,  with  that 
service  ended,  almost  exactly  a  century  before  Padre  Junipero  came 
to  establish  the  first  mission  in  California. 

Without  wishing  to  anticipate  what  must  appear  more  at  large  in 
subsequent  chapters,  it  is  not  to  be  forgotten  that  the  first  mission 
church  in  New  Mexico  was  built  in  August,  1598,  and  that  before 
1630  the  whole  "Kingdom"  was  well  supplied  with  both  churches  and 
the  adjoining  "conventos,"  which  were  at  once  the  residences  of  the 


SPANISH  MISSION  CHURCHES  OF  NEW  MEXICO 

priests  and  the  centers  of  missionary  work  in  their  respective  parochial 
districts.  Fortunately  we  have  exact  and  accurate  chronicles  of  those 
early  days  in  both  the  civil  and  ecclesiastical  records,  which  under 
the  Spanish  system  were  much  more  scrupulously  kept,  and  amply 
certified,  and  extended  far  more  into  detail,  than  anything  recorded 
by  English  officers  or  clergy. 

Those  who  are  not  familiar  with  the  Spanish  documents  of  that 
era  are  always  amazed  at  the  circumstantial  manner  in  which  every 
little  event,  however  trivial,  is  made  the  subject  of  an  "Auto,"  written 
at  length,  and  attested  not  only  by  the  responsible  official,  as  the 
governor  or  commanding  officer,  but  certified  to  by  secretaries  and 
witnesses,  with  official  signatures  and  "rubrics"  that  seem  to  us  un- 
necessarily prolix  and  formal;  sometimes  in  the  old  Archives  a  half- 
dozen  of  such  narrations  being  made  in  a  single  day. 

In  addition  to  these  official  chronicles,  New  Mexico  possesses 
the  unique  distinction  of  having  the  history  of  its  earliest  settlement 
in  the  form  of  the  most  extensive  epic  poem  ever  written  in  the  New 
World.  This  poem,  entitled  "Historia  de  la  Nueva  Mexico,"  by  Cap- 
tain Caspar  de  Villagra,  contains  no  less  than  thirty-three  cantos,  con- 
stituting 182  pages  of  ordinary  modern  print,  and  gives  a  minute  as 
well  as  graphic  narration  of  all  the  events  of  the  exploration  and 
colonization  under  Ofiate,  from  first  to  last. 

Villagra  was  a  captain  in  Onate's  expedition  and  also  held  the 
position  of  procurador  general.  He  was  a  valiant  soldier  as  well  as 
a  courtier  and  a  poet,  and  his  testimony  is  that  of  an  actual  participant 
in  all  that  occurred  in  those  early  days.  H.  H.  Bancroft,  the  eminent 
historian  of  the  West,  says  of  the  poem,  "I  found  it  a  most  complete 
narrative,  very  little,  if  at  all,  the  less  useful  for  being  in  verse.  The 
subject  is  well  enough  adapted  to  epic  narrative,  and  in  the  generally 
smooth-flowing  endecasyllabic  lines  of  Villagra  loses  nothing  of  its  in- 
tense fascination.  Of  all  the  territories  of  America,  or  of  the  world, 
so  far  as  my  knowledge  goes,  New  Mexico  alone  may  point  to  a  poem 
as  the  original  authority  for  its  early  annals." 

In  considering  the  promptitude  with  which  the  Mission  Churches 
in  New  Mexico  were  founded,  after  the  discovery  and  very  first 
settlement  of  the  country,  we  must  bear  in  mind  the  intimate  connec- 
tion which  then  existed  in  all  Spanish  dominions  between  colonization 
and  religion,  and  the  important  place  which  the  conversion  of  the 
heathen  held  in  all  projects  for  exploration  and  conquest. 

The  ecclesiastical  influence  of  that  time,  especially  in  Latin 
countries,  was  the  dominating  power,  and  had  at  least  as  much  to 
do  in  shaping  public  events,  as  the  civil  authority ;  and  in  addition  to 

[517] 


THE  JOURNAL  OF  AMERICAN  HISTORY 

this,  it  was  the  age  of  the  high  tide  of  the  great  religious  orders,  most 
of  which  had  been  founded  not  very  long  before,  and  were  now  in 
the  full  exercise  of  their  vigor  and  enthusiasm ;  and  after  the  discov- 
ery of  a  new  continent,  filled  with  a  great  heathen  population  awaiting 
conversion  to  Christianity,  the  desire  to  accomplish  that  work  perme- 
ated the  whole  Spanish  nation  with  almost  as  much  force  as  the  de- 
termination to  rescue  the  Holy  Sepulchre  from  the  unbelieving  Mos- 
lems had  aroused  all  over  Europe  in  the  days  of  the  Crusades. 

The  sovereigns  of  Spain  in  that  era  were  zealous  in  religious  mat- 
ters, and  showed  in  all  their  acts  a  genuine  desire  to  bring  about  the 
conversion  of  the  millions  of  new  subjects  that  the  discoveries  by 
Columbus  and  his  successors  had  providentially  brought  under  their 
control,  and  to  extend  the  bounds  of  Christian  influence  farther  and 
farther  into  the  unknown  regions  of  the  New  World. 

The  connection  between  Church  and  State  was  never  more  strong 
and  close  than  at  that  period.  Pope  Alexander  VI,  under  a  claim  to 
universal  dominion,  had  divided  all  of  the  newly  found  regions  of  the 
the  world  between  the  sovereigns  of  Spain  and  Portugal,  by  establish- 
ing a  line  which  gave  to  the  latter  country  all  oi  what  is  now  Brazil, 
and  to  the  former  the  remainder  of  the  American  continent ;  and  this 
became  the  foundation  of  the  claim  to  sovereignty  over  newly  found 
regions  more  relied  upon  even  than  any  right  by  discovery.  The  power 
thus  bestowed  was  of  course  to  be  exercised  for  the  establishment  of 
ecclesiastical  institutions  as  well  as  civil  ones ;  and  this  idea  of  the  "two 
authorities"  was  constantly  expressed  in  formal  documents,  and  was 
almost  the  first  thing  taught  to  the  newly  discovered  races.  "There  is 
one  God  who  rules  in  the  Heavens  above,  and  one  Emperor  who  reigns 
upon  earth,"  in  the  time  of  Charles  the  Fifth  was  the  foundation  of  all 
the  teaching  to  the  natives,  and  of  the  organization  of  government. 

The  first  documents  that  relate  to  the  discovery  and  settlement  of 
New  Mexico  are  excellent  illustrations  of  these  conditions.  The  grant 
made  by  the  Emperor  Charles  V  to  Panphilo  de  Narvaez,  included  all 
of  the  continent  from  the  extremity  of  Florida  to  the  Rio  de  las  Palmas 
in  Mexico,  and  by  it  Narvaex  was  authorized  to  take  possession  of  the 
whole  of  that  enormous  territory  and  assume  the  government  thereof. 
This  Rio  de  las  Palmas  is  on  the  east  coast  of  Mexico  considerably 
south  of  the  Rio  Grande;  so  that  the  region  to  be  explored,  occupied 
and  governed,  embraced  not  only  the  States  of  our  Union  which  border 
on  the  Gulf  of  Mexico  but  also  all  of  northeastern  Mexico,  including 
what  is  now  New  Mexico,  and  the  great  unknown  and  undefined  coun- 
try beyond. 

The  petition  of  Narvaez  for  this  vast  grant  of  power  sets  forth 


SPANISH  MISSION  CHURCHES  OF  NEW  MEXICO 

clearly  its  religious  objects  as  well  as  the  more  material  ones  connected 
with  sovereignty  and  riches.  It  begins  as  follows : 

"Sacred  Csesarean  Catholic  Majesty:  In-as-much  as  I,  Panfilo  de 
Narvaez,  have  ever  had  and  still  have  the  intention  of  serving  God  and 
Your  Majesty,  I  desire  to  go  in  person  with  my  means  to  a  certain 
country  on  the  main  of  the  Ocean  Sea.  I  propose  chiefly  to  traffic  with 
the  natives  of  the  coast,  and  to  take  thither  religious  men  and  ecclesi- 
astics, approved  by  your  Royal  Council  of  the  Indies,  that  they  may 
make  known  and  plant  the  Christian  Faith.  I  shall  observe  fully  what 
your  Council  require  and  ordain  to  the  ends  of  serving  God  and  Your 
Highness,  and  for  the  good  of  your  subjects." 

This  petition  was  referred  to  the  Council  of  the  Indies,  and  they 
acted  favorably  upon  it,  largely  perhaps  because  Narvaez  had  offered 
to  pay  all  of  the  expenses  of  the  expedition  from  his  own  funds;  and 
they  recommended  that  the  king  concede  the  right  of  conquest 
requested  by  Narvaez  on  condition  that  he  take  no  less  than  two  hun- 
dred colonists  from  Spain  and  found  at  least  two  towns.  He  was 
provided  with  a  proclamation  to  be  made  to  the  native  inhabitants, 
when  they  were  discovered,  which  distinctly  sets  forth  the  grounds 
of  the  Spanish  claims  to  sovereignty  over  America.  It  is  addressed 
"To  the  inhabitants  of  the  country  and  provinces  that  exist  from  Rio 
de  las  Palmas  to  the  Cape  of  Florida,"  and  reads  in  part  as  follows: 

"I  in  behalf  of  the  Catholic  Csesarean  Majesty  of  Don  Carlos, 
King  of  the  Romans  and  Emperor  ever  Augustus,  and  Dona  Juana, 
his  mother,  Sovereigns  of  Leon  and  Castilla,  Defenders  of  the  Church, 
ever  victors,  never  vanquished,  and  rulers  of  the  barbarous  nations, 
I,  Panfilo  de  Narvaez,  his  servant,  messenger,  and  captain,  notify  and 
cause  you  to  know  in  the  best  manner  I  can,  that  God  our  Lord,  one 
and  eternal,  created  the  heaven  and  the  earth.  All  these  nations  God 
our  Lord  gave  in  charge  to  one  person  called  Saint  Peter,  that  he 
might  be  master  and  superior  over  mankind,  to  be  obeyed  and  be  heard 
by  all  the  human  race  where-so-ever  they  might  live  and  be,  of  what- 
ever law,  sect,  or  belief,  giving  him  the  whole  world  for  his  kingdom, 
lordship,  and  jurisdiction.  This  Saint  Peter  was  obeyed  and  taken  for 
King,  Lord,  and  Superior  of  the  Universe  by  those  who  lived  at  that 
time,  and  so  likewise  have  all  the  rest  been  held,  who  to  the  Pontifi- 
cate were  afterward  elected,  and  thus  has  it  continued  until  now,  and 
will  continue  to  the  end  of  things.  One  of  the  Popes  who  succeeded 
him  to  that  seat  and  dignity,  of  which  I  spake,  as  Lord  of  the  world, 
made  a  gift  of  these  islands  and  main  of  the  Ocean  Sea  to  the  said 
Emperor  and  Queen,  and  their  successors,  our  Lords  in  these  King- 


doms,  with  all  that  is  in  them,  as  is  contained  in  certain  writings  that 
thereupon  took  place,  which  may  be  seen  if  you  desire." 

Having  thus  demonstrated  the  rightful  power  of  the  sovereign, 
the  proclamation  calls  on  them  "to  recognize  the  Church  as  Mistress 
and  Superior  of  the  Universe,  and  the  High  Pontiff,  called  Papa,  in 
its  name ;  the  Queen  and  King  our  masters,  in  their  place  as  Lords  Su- 
periors, and  Sovereigns  of  these  Islands  and  the  main,  by  virtue  of  said 
gift.  If  you  shall  do  so,  you  will  do  well  in  what  you  are  held  and 
obliged;  and  their  Majesties,  and  I,  in  their  Royal  name,  will  receive 
you  with  love  and  charity.  If  you  do  not  do  this,  and  of  malice  you  be 
dilatory,  I  protest  to  you  that  with  the  help  of  Our  Lord  I  will  enter 
with  force,  making  war  upon  you  from  all  directions  and  in  every  man- 
ner that  I  may  be  able,  when  I  will  subject  you  to  obedience  to  the 
Church  and  the  yoke  of  their  Majesties." 

Unfortunately  for  Narvaez,  this  proclamation  never  was  actually 
used,  as  this  was  the  ill-starred  expedition  of  which  Alvar  Nunez  Ca- 
beza  de  Vaca  was  treasurer,  and  which  was  destroyed  on  sea  and  land 
until  only  that  historic  man  and  his  three  companions  were  left  to  tell 
the  tale,  and  to  be  the  first  strangers  from  the  Old  World  to  tread  on 
the  soil  of  New  Mexico. 

The  history  of  all  the  subsequent  expeditions  shows  the  same  re- 
ligious character  and  influence.  When  the  "Land  of  the  Seven  Cities" 
was  to  be  explored  from  Mexico,  it  was  Marcos  de  Niza,  a  Francis^ 
can,  who  was  placed  in  charge.  Two  years  later,  when  Coronado 
started  on  his  wonderful  march,  he  was  accompanied  by  a  goodly  num- 
ber of  Franciscan  friars ;  and  of  these,  two — Juan  de  Padilla,  a  priest, 
and  Louis  a  lay  brother, — remained  in  the  newly  discovered  regions, 
one  at  Quivira  and  one  at  Cicuic,  when  the  disappointed  little  army 
commenced  its  homeward  march ;  and  they  soon  received  the  crown  of 
martyrdom  which  was  their  sure  reward. 

The  next  to  penetrate  the  New  Mexican  region  were  Fri'ar  Ruiz 
and  his  devoted  companions,  Francisco  Lopez  and  Juan  de  Santa 
Maria,  all  three  Franciscans ;  and  their  journey  was  exclusively  a  mis- 
sionary pilgrimage,  induced  by  their  burning  zeal  for  the  conversion  of 
the  unknown  tribes  who  lived  in  the  Rio  Grande  Valley  in  heathen 
darkness.  They  penetrated  the  wilderness  as  far  as  Puara,  near  the 
present  Bernalillo,  and  then  the  little  guard  of  soldiers  was  afraid  to 
proceed  or  even  to  remain ;  and  so  they  separated ;  the  soldiers  of  the 
king  returned  to  the  safety  and  ease  of  the  garrison  life,  and  the 
Soldiers  of  the  Cross  went  forward,  braving  hardships  and  dangers, 
until  they  also  joined  the  "noble  army  of  martyrs." 

And  when  the  actual  settlement  of  New  Mexico  came,  under 

[520] 


"OUR  LADY   OF  LIGHT" 

This  representation,  carved  in  high  re- 
lief on  a  wcoden  slab,  was  brought  to 
Jemez,  New  Mexico,  by  the  thirteen  re- 
maining inhabitants  of  Pecos  who  mi- 
grated to  Jemez  in  1840.  The  Mission 
at  Pecos  was  founded  soon  after  1598. 
This  ancient  picture  remained  in  the 
possession  of  Agustin  Peco,  the  last 
survivor  of  the  thirteen,  until  1882, 
when  it  was  obtained  by  L.  Bradford 
Prince,  later  Governor  of  New  Mexico. 


THE  ANCIENT  BELL  OF  SAN  MIGUEL,  IN  SANTA  FE 
Cast  in  Spain  in  1356,  from  gold  and  silver  and  jewelry  offered 
by  the  people  for  a  bell  to  be  dedicated  to  Saint  Joseph,  as  a 
gage  of  their  confidence  in  his  prayers  for  their  victory  over 
the  Moors,  brought  to  America  in  the  Seventeenth  Century  by 
Nicolas  Ortiz  Nino  Ladron  de  Guevara,  who  was  associated  with 
de  Vargas  in  the  re-conquest  of  New  Mexico  in  1692,  this  his- 
toric bell  now  hangs  in  what  is  thought  to  be  the  oldest 
Cliurch  standing  in  the  United  States. 


INTERIOR  OK  THE   CHURCH  OF   SAN   MIGUEL,   SANTA  Pfi 
Showing    the   gallery   and   carved    Vigas,   or   round    timbers    of   equal    size 


ST.   JOSEPH'S  CHURCH,   LAGUNA,   NEW   MEXICO,   BUILT   IN   1699 

Over  the  Altar  is  a  picture  of  St.  Joseph,   painted  on  elk  skin,  probably  the   largest  paint- 
ing   on    skin    in    the    world. 


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K58 


SPANISH  MISSION  CHURCHES  OF  NEW  MEXICO 

Onate,  the  colonists  were  accompanied  by  no  less  than  ten  Francis- 
can friars,  for  the  conversion  of  the  Indians.  This  expedition  started 
from  San  Bartolome,  in  Mexico,  on  January  20,  1598,  and  three  months 
lated  encamped  in  a  beautiful  grove  on  the  banks  of  the  Rio  Grande, 
a  little  below  Paso  del  Norte,  where  Onate  raised  the  royal  standard 
and  took  possession  of  New  Mexico  and  the  adjoining  provinces  for 
God  and  the  King.  The  formal  declaration  made  by  Onate  on  this 
occasion,  is  so  characteristic  of  the  time,  and  illustrates  so  well  the 
union  of  the  religious  and  the  secular  powers,  that  we  present  its  es- 
sential parts,  as  of  general  interest.  It  reads  as  follows  :l 

"In  the  name  of  the  Most  Holy  Trinity,  and  the  undivided  Eternal 
Unity,  Deity  and  Majesty,  Father,  Son  and  Holy  Ghost,  three  persons 
in  one  sole  essence,  and  one  and  only  true  God,  that  by  his  eternal 
will,  Almighty  Power  and  Infinite  Wisdom,  directs,  governs  and  dis- 
poses potently  and  sweetly  from  sea  to  sea,  from  end  to  end,  as  begin- 
ning and  end  of  all  things,  and  in  whose  hands  the  Eternal  Pontificate 
and  Priesthood,  the  Empires  and  Kingdoms,  Principalities,  Dynasties, 
Republics,  elders  and  minors,  families  and  persons,  as  in  the  Eternal 
Priest,  Emperor  and  King  of  Emperors  and  Kings,  Lord  of  lords, 
Creator  of  the  heavens  and  the  earth,  elements,  birds  and  fishes,  ani- 
mals and  plants  and  all  creatures  corporal  and  spiritual,  rational  and 
irrational,  from  the  most  supreme  cherubim  to  the  most  despised  ant 
and  tiny  butterfly;  and  to  his  honor  and  glory  and  of  his  most  sacred 
and  blessed  mother,  the  Holy  Virgin  Mary,  our  Lady,  gate  of  heaven, 
ark  of  the  covenant,  and  in  whom  the  manna  of  heaven,  the  rod  of 
divine  justice,  and  arm  of  God  and  his  law  of  grace  and  love  was 
placed,  as  Mother  of  God,  Sun,  Moon,  North  Star,  guide  and  advocate 
of  humanity;  and  in  honor  of  the  Seraphic  Father,  San  Francisco, 
image  of  Christ,  God  in  body  and  soul,  His  Royal  Ensign,  patriarch 
of  the  poor,  whom  I  adopt  as  my  patrons  and  advocates,  guides,  de- 
fenders and  intercessors. 

"I  wish  that  those  that  are  now  or  at  any  time  may  be,  know  that 
I,  Don  Juan  de  Onate,  governor  and  captain  general,  and  Adelantado 
of  New  Mexico,  and  of  its  kingdoms  and  provinces,  as  well  as  of  those 
in  their  vicinity  and  contiguous  thereto,  as  settler,  discoverer  and  pac- 
ifier of  them  and  of  the  said  kingdoms,  by  the  order  of  the  King,  our 
lord.  I  find  myself  today  with  my  full  and  entire  camp  near  the  river 
which  they  call  Del  Norte,  and  on  the  bank  which  is  contiguous  to  the 
first  towns  of  New  Mexico,  and  whereas  I  wish  to  take  possession  of 
the  land  today,  the  day  of  the  Ascension  of  our  Lord,  dated  April  3Oth, 
of  the  present  year  1598  through  the  medium  of  the  person  of  Don 
Juan  Perez  de  Donis,  clerk  of  his  Majesty,  and  secretary  of  this  expedi- 

[  537  ]  ' 


THE  JOURNAL  OF  AMERICAN  HISTORY 

tion  and  the  government  of  said  kingdoms  and  provinces,  by  authority 
and  in  the  name  of  the  most  Christian  King,  Don  Felipe,  Segundo, 
and  for  his  successors,  (may  they  be  many)  and  for  the  crown  of  Cas- 
tile, and  kings  that  from  his  glorious  descent  may  reign  therein,  and 
for  my  said  government,  relying  and  resting  in  the  sole  and  absolute 
power  and  jurisdiction  of  the  Eternal  High  Priest,  and  King,  Jesus 
Christ,  son  of  the  living  God,  universal  head  of  the  Church,  because 
they  are  his/  and  he  is  their  legitimate  and  universal  pastor,  for  which 
purpose,  having  ascended  to  his  Eternal  Father,  in  his  corporal  being, 
he  left  as  his  Vicar  and  substitute,  the  prince  of  Apostles,  St.  Peter, 
and  his  successors  legitimately  elected  to  whom  he  gave  and  left  the 
Kingdom,  power  and  Empire.  By  the  medium  of  the  aforesaid  power, 
jurisdiction  and  monarchy,  apostolical  and  pontifical,  there  was 
granted  and  sanctioned,  recommended  and  entrusted  to  the  kings  of 
Castile  and  Portugal  and  to  their  successors  since  the  time  of  the  Sov- 
ereign Pontiff  Alexander  VI,  by  divine  and  singular  inspiration,  the 
empire  and  dominion  of  the  East  and  West  Indies,  in  and  to  the  kings 
of  Castile  and  Portugal  and  to  their  successors,  transferred  and  lodged 
upon  them  by  the  church  militant  and  by  the  other  sovereign  pontiffs, 
successors  of  the  said  most  holy  pontiff  of  glorious  memory,  Alexander 
VI,  to  the  present  day,  on  which  solid  basis  I  rest  to  take  the  aforesaid 
possession  of  these  kingdoms  and  provinces,  in  the  aforesaid  name. 

"And  therefore,  resting  on  the  solid  basis  aforesaid  I  take  the 
aforesaid  possession,  in  the  presence  of  the  most  Reverend  Father  Fray 
Alonzo  Martinez  of  the  order  of  our  lord  Saint  Francis,  Apostolic 
Commissary,  (and  others).  And  this  said  possession  I  take  and  ap- 
prehend, in  the  Voice  and  name,  of  the  other  lands,  Pueblos,  Cities, 
and  Villas,  solid  and  plain  houses  that  are  now  founded  in  the  said 
Kingdoms  and  Provinces  of  New  Mexico,  and  those  that  are  neighbors 
and  contiguous  to  it,  and  which  were  founded  before  in  them,  with  the 
mountains,  rivers,  river  banks,  waters,  pastures,  meadows,  dales, 
passes,  and  all  its  native  Indians  as  are  included  and  comprised  in 
them,  and  the  civil  and  criminal  jurisdiction  high  and  low  from  the 
edge  of  the  mountains  to  the  stone  in  the  river  and  its  sands,  and  from 
the  stone  and  sands  in  the  river  to  the  leaf  of  the  mountains.  And  I, 
Juan  Perez  de  Donis,  clerk  of  his  Majesty  and  post  secretary,  do 
certify  that  the  said  lord  Governor,  Captain  General  and  Adelantado 
of  the  said  Kingdoms,  as  a  sign  of  true  and  peaceful  possession  placed 
and  nailed  with  his  own  hands  on  a  certain  tree,  which  was  prepared 
for  that  purpose,  the  Holy  Cross  of  our  Lord  Jesus  Christ,  and  turning 
to  it,  with  his  knees  on  the  ground,  said :  'Holy  Cross,  divine  gate  of 
heaven,  altar  of  the  only  and  essential  sacrifice  of  the  Body  and  the 

[  538  ]  > 


SPANISH  MISSION  CHURCHES  OF  NEW  MEXICO 

Blood  of  the  Son  of  God,  way  of  the  Saints,  and  possession  of  their 
glory;  open  the  gate  of  heaven  to  these  infidels;  found  the  Church 
and  Altars  where  the  Body  and  Blood  of  the  Son  of  God  may  be  of- 
fered; open  to  us  a  way  of  safety  and  peace  for  their  conversion  and 
our  conversion,  and  give  to  our  King,  and  to  me,  in  his  Royal  name, 
peaceful  possession  of  these  Kingdoms  and  Provinces  for  his  holy 
glory.  Amen.' 

"And  immediately  after  he  fixed  and  set  in  the  same  manner  with 
his  own  hands  the  Royal  Standard  with  the  Coat  of  Arms  of  the  most 
Christian  King,  Don  Felipe,  our  lord;  on  the  one  side  the  Imperial 
Arms,  and  on  another  part,  the  Royal,  and  at  the  time  this  was  being 
done,  the  clarinet  sounded,  and  the  arquebuses  were  discharged  with 
the  greatest  demonstration  of  gladness." 

Before  proceeding  to  take  up  the  stories  of  the  different  Missions 
separately,  it  is  desirable  to  devote  a  chapter  to  the  general  history  of 
church-building  in  New  Mexico,  so  as  to  have  a  connected  view  of  the 
subject. 

The  commencement  of  missionary  work  was  almost  simultaneous 
with  the  first  Spanish  settlement.  The  Expedition  of  Coronado  was 
military  and  in  the  nature  of  an  exploration  of  an  utterly  unknown 
region.  No  women  or  families  accompanied  the  army  and  there  was 
no  idea  of  colonization  or  permanent  occupation  by  the  expedition. 
Consequently  there  was  no  attempt  at  church-building.  The  journey 
of  Espejo  was  equally  without  any  intention  of  settlement ;  but  the  com- 
ing of  Ofiate  was  expressly  with  a  view  to  permanent  occupation. 
After  overcoming  many  obstacles  he  left  the  mines  of  Santa  Barbara 
on  January  20,  1598,  with  the  long  line  of  his  soldiers  and  colonists, 
which  was  increased  somewhat  on  the  march  by  the  addition  of  some 
who  were  not  ready  at  the  time  of  departure. 

According  to  the  best  authorities,  this  expedition  when  it  entered 
New  Mexico  comprised  about  four  hundred  men,  one  hundred  and 
thirty  of  whom  were  accompanied  by  their  families.  There  were  in  the 
train  eighty-three  wagons  and  seven  thousand  head  of  cattle.  Ac- 
companying the  expedition  were  no  less  than  ten  Franciscan  friars,  of 
whom  eight  were  priests  and  two  lay  brothers,  all  in  charge  of  Padre 
Alonzo  Martinez  as  comisario.  Its  progress  was  necessarily  slow  on 
account  of  the  women  and  children  and  domestic  animals.  Ofiate 
crossed  the  Rio  Grande  not  far  from  Paso  del  Norte,  on  May 
4,  1598,  and  the  advance  guard  reached  the  most  southerly  pueblos, 
near  the  present  San  Marcial,  on  May  28th.  Continuing  up  the  Rio 
Grande  Valley  they  arrived  at  Santo  Domingo  and  San  Ildef  onso  early 
in  July  and  San  Juan  on  the  9th  of  that  month.  On  account  of  the 

[539] 


THE  JOURNAL  OF  AMERICAN  HISTORY 

kindness  and  hospitality  received  from  the  Indians  of  San  Juan,  the 
words  "de  los  Caballeros,"  "of  the  gentlemen,"  were  added  to  the  name 
of  the  town,  and  the  pueblo  has  always  retained  its  full  title  of  "San 
Juan  de  los  Caballeros."  The  beauty  and  broad  expanse  of  the  valley 
across  the  river  from  San  Juan  and  extending  up  the  Chama  as  far  as 
the  eye  can  reach,  attracted  the  attention  of  the  Spandiards,  and  it  was 
soon  determined  that  this  was  the  most  favorable  spot  that  had  been 
found  for  the  location  of  their  settlement  and  capital;  and  the  San 
Juan  Indians  generously  allowed  them  to  occupy  the  houses  in  the  little 
pueblo  of  Yunque  until  they  could  erect  their  own  buildings. 

It  was  on  the  I2th  day  of  July  that  the  settlement  was  finally  made 
and  the  colony  permanently  located;  so  that  this  may  be  called  the 
Birthday  of  Spanish  New  Mexico;  and  the  three  hundreth  anni- 
versary of  this  event  was  elaborately  celebrated  by  the  Historical  So- 
ciety of  New  Mexico  on  July  12,  1898,  with  a  procession  of  Indians  on 
horseback  and  a  number  of  historical  addresses. 

Onate  was  a  man  of  untiring  energy,  and  after  determining  on 
this  location,  he  made  a  rapid  journey  to  Picuris  and  Taos  on  the 
north,  and  within  a  fortnight  had  not  only  visited  those  pueblos  but  ex- 
tended his  rapid  excursion  to  Pecos  on  the  east,  to  San  Marcos  and 
San  Christobal  on  the  south,  and  to  Santo  Domingo  on  the  southwest, 
where  he  met  the  main  body  of  his  little  army,  which  had  marched 
more  slowly  that  the  comparatively  small  advance  guard.  He  then 
went  directly  west  to  Cia  and  Jemez,  and  returned  to  the  new  capital, 
which  had  been  named  San  Gabriel,  on  August  loth. 

Meanwhile  the  wagons  and  cattle  of  the  colony  were  slowly  ar- 
riving, and  on  August  i8th  the  last  of  them  had  reached  the  little  town, 
and  there  were  great  rejoicings  that  the  whole  body  of  settlers  was  at 
length  reunited  after  their  journey  of  more  than  six  months. 

No  time  was  now  lost  in  building  their  church,  the  first  Mission  in 
New  Mexico  and  almost  the  first  in  what  is  now  the  United  States; 
for  the  time  antedated  the  settlement  of  Jamestown  by  more  than 
eight  years  and  that  of  Plymouth  by  twenty-two.  Under  the  direction 
of  the  Governor  and  the  zealous  Franciscans,  the  work  proceeded 
rapidly. 

It  did  not  need  to  be  very  large  to  meet  present  requirements, 
and  the  record  shows  that  it  was  completed  in  two  weeks ;  but,  if  its  size 
was  small,  the  ceremonies  of  its  dedication  were  made  as  elaborate  as 
possible  in  order  to  impress  the  minds  and  hearts  of  the  natives.  These 
ceremonies  took  place  on  September  8th,  and  at  their  conclusion  there 
was  a  dramatic  representation  of  a  conflict  between  the  Christians 
and  the  Moors,  in  which  the  former  by  the  timely  aid  of  St.  James  were 

[  540  ] 


SPANISH  MISSION  CHURCHES  OF  NEW  MEXICO 

gloriously  victorious,  to  the  great  satisfaction  of  all  the  audience,  both 
white  and  red.  To  cement  the  friendship  of  the  Indians  and  afford 
them  entertainment,  festivities  were  continued  for  an  entire  week;  all 
kinds  of  sports,  both  of  the  Spaniards  and  of  the  Pueblos,  being  in- 
dulged in,  amid  much  rejoicing. 

Advantage  was  taken  of  this  era  of  good  feeling,  and  of  the  pres- 
ence of  large  numbers  of  Indians  from  all  directions,  to  hold  a  great 
meeting  of  the  Spanish  officials  and  ecclesiastics  and  the  representa- 
tives of  all  the  pueblos  that  could  be  reached,  under  the  grandiloquent 
title  of  "Universal  Meeting  of  all  the  Earth  (Junta  universal  de  toda  la 
tierra).  On  this  occasion  their  obligations  both  to  the  Cross  and 
Crown  were  elaborately  explained  to  the  Indians,  and  they  acknowl- 
edged the  sovereignty  of  the  Spanish  king,  and  agreed  to  receive  the 
Franciscans  as  their  religious  guides,  though  at  the  same  time  they 
tactfully  suggested  that  the  Spaniards  certainly  would  not  wish  them 
to  profess  a  belief  which  they  did  not  yet  comprehend. 

All  of  the  friars  were  of  course  in  attendance,  and  as  soon  as  the 
ceremonies  were  concluded,  the  comisario  began  the  practical  part  of 
their  missionary  work  by  dividing  the  whole  inhabited  territory  of 
New  Mexico  into  seven  districts,  each  of  which  was  assigned  to  one 
of  the  Franciscan  Fathers. 

As  this  was  the  initial  point  of  all  the  missionary  work,  and  those 
thus  sent  out  were  the  first  band  of  church-builders  in  our  land,  it  is 
well  to  preserve  their  names. 

To  Fr.  Francisco  de  San  Miguel  was  assigned  the  Province  of  the 
Pecos,  with  seven  pueblos  on  the  east,  and  also  the  pueblos  of  the  Sa- 
linas country  extending  to  the  great  plain. 

To  Fr.  Juan  Carlos,  the  Province  of  the  Tihuas,  on  the  Rio  Grande 
and  including  the  Piros  pueblos  below,  as  far  as  Socorro  and  San 
Antonio  (Teipana  and  Qualacu). 

Fr.  Juan  de  Rosas  was  placed  in  charge  of  the  Province  of  the 
Queres,  including  Santo  Domingo,  Cochiti,  San  Felipe,  San  Marcos, 
San  Cristobal,  etc. 

Fr.  Cristoval  de  Salazar  was  appointed  to  the  Province  of  the  Te- 
huas,  including  San  Juan  (Caypa),  San  Gabriel,  San  Yldefonso,  Santa 
Clara,  etc. 

To  Fr.  Francisco  de  Zamora  was  assigned  the  Province  of  Picuris 
and  Taos  and  the  surrounding  country. 

To  Fr.  Alonzo  de  Lugo  was  given  the  Province  of  Jemez,  includ- 
ing Cia,  and  many  pueblos  whose  names  cannot  now  be  identified,  in 
that  general  vicinity. 

[541] 


THE  JOURNAL  OF  AMERICAN  HISTORY 

Fr.  Andres  Corchado  was  put  in  charge  of  a  Province  com- 
posed of  the  country  west  of  Cia,  including  Acoma,  Zufii,  and  Moqui. 

The  other  Franciscan  Friars  not  so  assigned  were  Pedro  Vergara 
and  Juan  de  San  Buenaventura,  the  lay  brother,  who  appears  to  have 
remained  with  Father  Martinez,  the  comisario,  to  aid  in  his  work. 

The  seven  who  were  placed  in  charge  of  the  districts  into  which 
New  Mexico  was  divided,  left  immediately  for  their  fields  of  labor; 
each  taking  his  way  into  an  unknown  land,  among  a  people  whose  lan- 
guage he  did  not  understand,  isolated  from  all  familiar  faces,  with 
nothing  but  his  undaunted  faith  and  missionary  zeal  to  support  him  in 
his  lonely  work. 

"The  harvest  was  plenteous  but  the  laborers  were  few;"  and  so, 
in  the  succeeding  year,  Friars  Martinez,  Salazar,  and  Vergara  went  to 
Mexico  for  the  purpose  of  securing  more  Franciscans  for  the  Missions 
then  being  established.  On  the  journey  Padre  Salazar  died ;  Comisario 
Martinez  remained  in  Mexico,  and  Fr.  Juan  de  Escalona  was  sent  in 
his  place  as  the  head  of  the  Mission,  with  six  or  eight  additional 
brothers. 

Besides  the  inevitable  difficulties  of  their  work,  the  Franciscan 
missionaries,  from  the  very  first,  found  themselves  antagonized,  and 
many  of  their  efforts  rendered  futile,  by  the  action  of  Ofiate  and  suc- 
ceeding governors,  and  their  opposition  to  the  methods  of  the  Fran- 
ciscans. Their  points  of  view  were  essentially  different.  The  govern- 
ors generally  had  no  thought  but  of  holding  the  Indians  in  subjection, 
of  making  further  explorations  and  conquests,  and  of  securing  any  per- 
sonal gain  possible  from  their  official  position.  The  other  officials 
and  the  little  army  of  soldiers  naturally  agreed  with  the  governor  and 
his  wishes. 

The  friars,  on  the  other  hand,  thought  only  of  the  salvation  of 
souls,  of  the  baptism  of  the  natives  of  all  ages,  and  the  stamping  out 
of  heathen  ceremonials.  These  essential  differences  created  much 
friction  and  finally  open  antagonism.  The  first  letters  written  at  San 
Gabriel  of  which  we  have  copies,  express  this  bitterness  of  feeling. 
They  appear  in  Torquemada's  "Monarguia  Indiana,"  and  are  written 
by  Father  Escalona,  the  comisario,  to  the  Superior  of  the  Franciscan 
Order  in  Mexico.  They  accuse  the  governor  of  all  kinds  of  crimes  and 
malfeasance.  They  charge  cruelty  in  sacking  Pueblo  villages  without 
reason;  that  he  had  prevented  the  raising  of  corn  necessary  for  the 
garrison  and  people  and  thereby  brought  on  a  famine  and  caused  the 
people  to  subsist  on  wild  seeds ;  and  insisted  that  the  colony  could  not 
possibly  succeed  unless  Ofiate  was  removed.  On  his  part,  the  gov- 

[542] 


SPANISH  MISSION  CHURCHES  OF  NEW  MEXICO 

ernor  wrote  to  the  Viceroy  and  the  King,  charging  the  friars  with 
various  delinquencies  and  general  inefficiency. 

But  notwithstanding  these  drawbacks,  the  missionary  work  went 
on.  There  were  changes  in  the  person  of  the  chief  Franciscan,  but  no 
change  in  policy.  Fr.  Alonzo  Peinado  succeeded  Fr.  Escobar  as  comi- 
sario  in  1608,  and  brought  with  him  eight  or  nine  additional  friars.  At 
this  time,  just  ten  years  after  the  first  settlement,  the  Missionaries  re- 
ported that  over  eight  thousand  Indians  had  been  converted  to  Chris- 
tianity. 

Six  years  later,  Fr.  Peinado  gave  place  to  Fr.  Estevan  de  Perea, 
and  he  in  turn  was  succeeded  by  Fr.  Zarate  Salmeron,  who  instilled 
new  energy  into  the  missionary  work.  By  1617  the  number  of  sup- 
posed converts  had  reached  fourteen  thousand,  but  there  were  yet  only 
eleven  of  the  friars.  Salmeron  was  a  great  orator  and  indefatigable 
worker;  for  eight  years  he  lived  at  Jemez  "sacrificing  himself  to  the 
Lord  among  the  pagans,"  and  also  having  charge  at  Cia  and  Sandia ; 
and  he  tells  us  himself  that  he  baptized  no  less  than  six  thousand  five 
hundred  and  sixty-six  persons  with  his  own  hands.  His  success  and 
the  account  of  it  which  he  took  personally  to  Mexico,  attracted  much 
attention,  and  resulted  in  the  elevation  of  the  New  Mexican  Mission 
into  a  "Custodia"  called  the  "Custodia  de  la  Conversion  de  San  Pablo," 
claiming  sixteen  thousand  converts,  and  having  at  its  head  the  cele- 
brated Alonso  de  Benavides,  who  came  from  Mexico  with  twenty- 
seven  additional  friars.  This  increase  in  the  clerical  force  showed 
immediate  results,  as  only  five  years  later  the  baptized  converts  are 
reported  at  thirty-four  thousand. 

Benavides  was  not  only  a  most  energetic  custodio,  constantly  mak- 
ing visitations  and  inspiring  the  friars  to  greater  activities,  but  we  are 
indebted  to  him  for  the  most  authentic  history  of  the  mission  work 
which  had  yet  been  written,  with  incidental  descriptions  of  the  towns 
and  pueblos,  of  climate  and  products,  of  great  interest  and  value.  He 
had  been  induced  to  make  the  journey  across  the  ocean  to  Spain  in 
order  to  interest  the  King  himself  in  the  far  distant  work  of  the  Fran- 
ciscans, and  his  report  was  presented  to  the  King  of  Spain  in  person,  in 
Madrid,  in  1630.  Benavides  never  returned  to  New  Mexico  but  be- 
came Archbishop  of  Goa  in  Asia. 

There  can  be  no  doubt  that  his  estimates  of  the  number  of  Indians, 
like  most  of  those  of  that  day,  were  much  exaggerated.  Apart  from 
the  usual  enlargement  in  the  numbers  of  the  population  when  they  are 
estimated  and  not  counted,  there  was  throughout  the  whole  report  an 
evident  attempt  to  impress  the  King  with  the  greatness  of  the  field 
and  the  importance  of  sending  additional  assistance  to  the  Franciscan 

[543] 


THE  JOURNAL  OF  AMERICAN  HISTORY 

missionaries,  and  especially  of  providing  a  bishop  for  New  Mexico  in 
order  that  the  converts  might  be  confirmed  and  a  better  administration 
secured.  But  the  report  is  the  best  authority  for  the  condition  of  the 
Missions  of  that  time,  and  certainly  describes  a  wonderful  work  per- 
formed within  only  thirty  days  after  the  first  settlement. 

He  describes  each  group  or  "Nacion"  separately,  and  the  fol- 
lowing condensed  summary  contains  the  substance  of  the  report  so  far 
as  the  Missions  and  Churches  are  concerned: 

"Piros  nation,  most  southerly  in  New  Mexico ;  on  both  sides  of  the 
Rio  Grande  for  1 5  leagues,  from  Senecu  to  Sevilleta ;  1 5  pueblos,  6,000 
Indians,  all  baptized;  3  missions,  Nuestra  Sefiora  del  Socorro  at  Pi- 
labo,  San  Antonio  de  Senecu  and  San  Luis  Obispo  at  Sevilleta. 

"Tihua  nation,  7  leagues  above  Piros,  15  or  16  pueblos,  7,000 
Indians,  all  baptized;  2  missions,  at  Sandia  and  Isleta. 

"Queres  nation,  4  leagues  above  the  Tihuas,  extending  ten  leagues 
from  San  Felipe  and  including  Santa  Ana  on  the  west ;  7  pueblos,  4,000 
Indians,  all  baptized;  3  missions. 

"Tompiros  nation,  ten  leagues  east  of  the  Queres,  extending  15 
leagues  from  Chilili;  14  or  15  pueblos,  over  10,000  Indians,  all  of 
whom  were  converted  and  most  all  of  them  baptized;  six  missions; 
these  lived  near  the  Salinas. 

"Tanos  nation,  10  leagues  northwest  of  the  Tompiros,  extending 
10  leagues;  5  pueblos  and  i  mission;  4,000  Indians,  all  of  whom  had 
been  baptized. 

"Pecos  pueblo,  of  Jemez  nation  and  language ;  4  leagues  north  of 
the  Tanos;  2,000  Indians  and  a  very  fine  mission. 

"Villa  de  Santa  Fe;  7  leagues  west  of  Pecos;  capital;  250  Span- 
iards and  700  Indians. 

"Tehua  nation,  west  of  Santa  Fe  toward  the  Rio  Grande,  extend- 
ing 10  or  12  leagues;  8  pueblos,  including  Santa  Clara;  6,000  Indians; 
3  missions,  including  San  Ildefonso. 

"Jemez  nation;  7  leagues  to  the  west  there  were  3,000  Indians, 
but  half  died,  people  now  gathered  in  2  pueblos  of  San  Jose  and  San 
Diego. 

"Picuris  pueblo;  10  leagues  up  the  river  from  San  Ildefonso, 
2,000  Indians  baptized,  and  the  most  savage  in  the  province. 

"Taos  pueblo,  of  same  nation  as  the  Picuris,  but  differing  some- 
what in  language,  7  leagues  north  of  Picuris;  2,500  baptized  Indians; 
church  and  convento. 

"Acoma  pueblo,  12  leagues  west  of  Santa  Ana,  containing  2,000 
Indians;  which  was  reduced  in  1629  and  at  which  one  friar  was 
located. 

[544] 


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CHURCH  OF  THE  PUEBLO  OF  SAN  FELIPE,  NEW  MEXICO 
The  Mission  was  founded  in  1598,  but  the  first  Church  was  de- 
stroyed in  1680.  Soon  after  1693  it  was  rebuilt  and  the  ruins  of 
this  structure  may  be  seen  to-day.  The  present  Church,  shown  in 
the  picture,  was  erected  on  another  site  early  in  the  Eighteenth 

Century. 


THE  ANCIENT  CARVED  DOOR  O*'  THE  MISSION 
CHURCH  OF  SANTO  DOMINGO,  NEW  MEXICO 
The  Mission  was  founded  about  1598,  and  the  first 
Church  was  built  in  1607  by  Padre  Juan  de  Escalona. 
Three  Priests  were  here  massacred  in  1680,  but  the 
Indians  did  not  demolish  the  Church.  This  picture 
was  made  in  1880  before  the  destruction  of  this 
ancient  edifice  by  the  flooding  of  the  Rio  Grande 
The  figure  is  that  of  A.  F.  Bandelier,  the  archaeolo- 
gist, who  is  seen  examining  the  wonderful  heraldic 
carvings. 


SPANISH  MISSION  CHURCHES  OF  NEW  MEXICO 

"Zuni  nation,  30  leagues  west  of  Acorr»,  extending  9  or  10  leagues 
containing  n  or  12  pueblos  and  10,000  converted  Indians;  there  were 
2  missions  at  Zuni." 

Benavides  summarizes  the  whole  matter  by  saying  that  at  that 
time  there  were  about  fifty  Friars  in  New  Mexico,  serving  over  60,000 
natives  who  had  accepted  Christianity ;  that  they  lived  in  ninety  pueb- 
los, grouped  into  about  twenty-five  Missions  with  churches  and  con- 
ventos,  and  that  each  pueblo  also  had  its  own  church. 

In  1629  a  considerable  number  of  friars  arrived  from  Mexico  un- 
der the  leadership  of  Father  Estevan  de  Perea ;  and  these  occupied  new 
fields  and  erected  some  of  the  most  important  churches.  Among  these 
was  Father  Garcia  de  San  Francisco  who  founded  a  church  at  Socorro, 
and  Father  Francisco  Acevedo,  who  is  credited  with  the  direction  of 
the  churches  at  Abo,  Tenabo,  and  Tabira,  in  the  Salinas  region.  He 
died  in  1644,  so  that  we  have  an  approximate  date  for  the  building  of 
those  notable  edifices.  The  Salinas  pueblos  were  destroyed  or  aban- 
doned owing  to  the  persistent  attacks  of  the  Apaches,  between  1669 
and  1676,  as  will  be  stated  in  more  detail  when  those  pueblos  are 
described. 

The  "Cronica"  of  Vetancur  contains  a  list  of  the  principal  Mis- 
sions as  they  existed  in  1680,  just  prior  to  the  Pueblo  Revolution,  with 
the  name  of  the  priest  in  charge  of  each.  The  points  of  interest  in  this 
will  be  embodied  in  the  separate  descriptions  of  the  Missions.  It  shows 
how  thoroughly  the  whole  of  New  Mexico  was  covered  at  that  time  by 
the  Missions  of  the  Franciscans,  most  of  them  being  the  centers  of  dis- 
tricts, from  which  the  friars  living  in  the  central  convento  visited  and 
served  the  smaller  surrounding  villages. 


[561] 


CARVED  VIGA  IN  THE 
OLD  CHURCH  AT  SAN 
JUAN,  NEW  MEXICO 

The  Vigas,  or  cross-tim- 
bers of  the  roof,  are 
characteristic  of  the 
Mission  Churches  o  f 
New  Mexico 


CHURCH    OF    SAN    FE- 
LIPE,       OLD       ALBU- 
QUERQUE,    NEW 
MEXICO 

Built   about   1706.      As   it 

was     before     restoration 

and  changes  about  forty 

years    ago 


RUINS     OF     THE     MIS- 
SION       CHURCH        O  F 
SANTA   CLARA 

The  original  Church  was 
built  by  Father  Bena- 
vides  in  1629.  Destroyed 
in  the  1680  Revolution, 
it  was  built  anew  by 
Governor  de  Vargas  soon 
after  the  re-conquest  of 
New  Mexico.  During  an 
attempt  in  recent  times 
to  modernize  it,  the  old 
Mission  fell  crashing  to 
the  ground 


DOOR  OF  THE  OLD  CHURCH 
AT  SANTA  CLARA 


RUINED    CHURCH    AT    ZUNI, 
NEW     MEXICO 


FRONT  VIEW  OF  THE  CHURCH 
AT    COCHITf 


RUINS  OF  THE  CHURCH,  TAGS 
PUEBLO,   NEW  MEXICO 


BRUINS     OF     THE     MISSION     OF 

SAN   GREGORIO,   AT  AB6,  NEW 

MEXICO 

The  great  Church  of  Ab6  was 
built  about  1629,  by  Father  Ace- 
-vedo.  It  was  destroyed  about  1678 


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